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Eusebeia (Greek:εὐσέβεια fromεὐσεβής "pious" fromεὖeu meaning "well", andσέβαςsebas meaning "reverence", itself formed fromseb- meaning sacred awe and reverence especially in actions) is a Greek word abundantly used in Greek philosophy as well as in Greek translations of texts ofIndian religions and the GreekNew Testament, meaning to perform the actions appropriate to the gods. The rootseb- (σέβ-) is connected to danger and flight, and thus the sense of reverence originally described fear of the gods.[1][2]
The word was used inClassical Greece where it meant behaving as tradition dictates in one's social relationships and towards the gods. One demonstrates eusebeia to the gods by performing the customary acts of respect (festivals, prayers, sacrifices, public devotions). By extension one honors the gods by showing proper respect to elders, masters, rulers and everything under the protection of the gods.[3]
ForPlatonists, "eusebeia" meant "right conduct in regard to the gods". For theStoics, "knowledge of howGod should be worshiped".[4] The Epicureans (in Vatican Saying 32) teach that a pious attitude towards a person of wisdom benefits the one who does the honoring.
Inancient Greek religion andmyth the concept of eusebeia is anthropomorphized as theeu-daimon (good goddess, spirit) of piety, loyalty, duty and filial respect. According to one source, her husband isNomos (Law), and their daughter isDike, goddess of justice and fair judgment. In other tellings, Dike is the daughter of the godZeus and/or the goddessThemis (Order).[5] The Roman equivalent isPietas. Her opposite wasDyssebeia, daimon of impiety.
The opposite of eusebeia isasebeia, which was considered a crime in Athens. The punishment could have been death or beingexiled. Some philosophers, such asAnaxagoras,Protagoras andSocrates were accused and trialed by theHeliaia.
The Indian emperorAshoka in his 250 BCEEdicts used the word "eusebeia" as a Greek translation for the centralIndian concept of "dharma" in theKandahar Bilingual Rock Inscription.[6]
The original Greek New Testament's "Eusebeia" enters other language versions of the New Testament in later writings, where it is typically translated as "godliness," a vague translation that reflects uncertainty about its relevant meaning in theNew Testament. For example, "Divine power has granted to us everything pertaining to life and godliness (eusébeia), through the true (full, personal, experiential) knowledge of Him Who called us by His own glory and excellence" (2 Pet 1:3)Peter. As the following quotation fromBullinger demonstrates, interpreters adapt the meaning of eusebeia to fit the idea appropriate to Christian practice (and not on philological grounds):
The word εὐσέβεια as it is used in the Greek New Testament carries the meaning of "godliness", and is distinct from θρησκεία (thrēskeia), "religion". Eusebeia relates to real, true, vital, and spiritual relation with God, whilethrēskeia relates to the outward acts of religious observances or ceremonies, which can be performed by the flesh. The English word "religion" was never used in the sense of true godliness. It always meant the outward forms of worship. In 1Ti 3:16, the Mystery, or secret connected with true Christianity as distinct from religion, it is the Genitive of relation. (This specific meaning occurs only in Act 3:12.)] This word arises in the Greek New Testament in 1 Tim 2:2, 1 Tim 3:16, 1 Tim 4:7, 1 Tim 4:8, 1 Tim 6:3, 1 Tim 6:5, 1 Tim 6:6, 1 Tim 6:11, 2 Tim 3:5, Tit 1:1, 2 Pt 1:3, 2 Pt 1:6, 2 Pt 1:7, 2 Pt 3:11.[7]